On the auspicious occasion of Dusshera, Hindu Council of Australia began its first Hindu Special Religious Education (SRE) program at Sydney Girls High School. Genedine Sionillo, a volunteer teacher from the Australian School of Meditation & Yoga led the class which was very well received by all the students. They especially enjoyed Genedine’s introduction to Bhagavad Gita. The SRE classes at Sydney Girls High School will continue each Friday for the remainder of the school term.

What is SRE?

Special religious education (SRE) is the beliefs and practices of an approved religious persuasion delivered by authorised representatives of that persuasion. It is the distinctive religious tenets and beliefs of the home and family, provided by the churches and other religious groups for children of parents expressing the desire that they receive such teaching.

The NSW Government, through legislation and related policy, recognises the diversity of Australian society and supports parental choice in educating children about their faith. The delivery of Special Religious Education (SRE) is managed by religious persuasions, which are approved as SRE providers by the Department of Education.

SRE is mandated by the Education Act (1990) and gives parents the choice to have children formed in the faith of their family. Section 32 of the Education Act says that ‘In every government school, time is to be allowed for the religious education of children of any religious persuasion.’

The provision of SRE is not funded by government.

The Hindu Council of Australia is registered as an authorised provider of SRE with the NSW Department of Education.

In 2019, HCA will provide Hindu SRE classes in a further six high schools in the Sydney area and will continue to expand the program over the coming years.

If you would like to volunteer to teach Hindu SRE classes, or if you would like to sponsor the cost of teaching materials please contact us at sre@hinducouncil.com.au

The Royal Australia College of Surgeons (RACS), trains surgeons and is responsible for maintaining surgical standards in Australia and New Zealand. It aims to foster and promote the pursuit of excellence in surgical education and actively supports innovative surgical research, aid projects in underprivileged communities, skills transfer and education programs.

A statue of Surgeon Sushruta in the Royal Australia College of Surgeons, Melbourne

In its building, among some of the most prominent ancient physicians, one may come across a statue of Sushrata with the plaque mentioning him as Father of Surgery.

When contacted, the RACS were very proud of having the now famous statue in their building. The statue is displayed at the Royal Australasian College of Surgeons in Melbourne and has been on display since early June 2018. It is made of marble with a granite base, is 1.2 m high and weighs a massive 550Kg. It is installed in the Skills lab area, East wing level 1 of the building and according to the RACS college, is a true work of art.

The college also has a collection of many rare and significant books in the field of medicine in its Cowlishaw Collection. A 1907 English translation of the works of Sushruta known as Sushruta Samhita by Kunjalal Bishnagratan is a part of that prestigious collection. According to the college, Sushruta is a foundation figure in Indian medicine and surgery and is hailed as the Indian counterpart of Hippocrates .

College museum which holds the translation of Sushruta Samhita is open to the public twice a week Tuesdays and Thursdays from 10am to 12noon (check with the college here for latest details). The college curator can arrange private tours for groups or if people are interested in viewing a particular item. That can be arranged by contacting the college curator at Royal Australasian College of Surgeons, 250-290 Spring Street, East Melbourne VIC 3002 Australia, Telephone: +61 3 9276 7447, Fax: +61 3 9249 1219
Email: college.curator@surgeons.org

Dr K M Cherian

The statue was donated to the college by one its Alumni, Dr K M Cherian. Dr Cherian performed India’s first successful Coronary Artery bypass surgery in 1975. He also performed the country’s first heart transplant after legalization of brain death. The first Heart- Lung Transplant, the first Paediatric Transplant and the first TMR (Laser Heart Surgery) were also performed by him[1].

He started his career in Christian Medical College Hospital, in Vellore as lecturer in Surgery. He did his FRACS in Cardiothoracic Surgery in 1973 from RACS, while being a migrant in Australia. He also worked in New Zealand and the United States. He worked as a Special Fellow in Paediatric Cardiac Surgery in Birmingham, Alabama under Dr. John W. Kirklin and in the University of Oregon under Dr. Albert Starr. He is an honourable Prof at the Yangzhou University, China. He was awarded Padma Shri by the Government of India in 1991.

Dr Cherian is very fond of and inspired by Sushruta.

Sushruta statue at RACP East wing 1, Melbourne

The Indian epic Mahābhārata lists Suśruta amongst the sons of Viśvāmitra, the legendary sage.[8][9] The Bower Manuscript, an early birch bark document, dated to the Gupta era (between the 4th and the 6th century), is an Indian text and is one of the oldest manuscripts known to have survived into the modern era.[3]It mentions the ancient Indian tradition of “garlic festival”, as well as a mention of sage Sushruta in Benares (Varanasi).[6]

The Suśruta-saṃhitā (works of Sushruta) is one of the most important surviving ancient treatises on medicine and is considered a foundational text of Medicine. The treatise addresses all aspects of general medicine, and the translator G. D. Singhal dubbed Suśruta “the father of surgery” on account of the extraordinarily accurate and detailed accounts of surgery to be found in the work.[5]

A statue dedicated to Sushruta at the Patanjali Yogpeeth institute in Haridwar. In the sign next to the statue, Patanjali Yogpeeth attributes the title of Maharishi to Sushruta, claims a floruit of 1500 BC for him, and dubs him the “founding father of surgery”, and identifies the Sushrut Samhita as “the best and outstanding commentary on Medical Science of Surgery”.

The Suśruta-saṃhitā was known to the scholar Dṛḍhabala (fl. 300–500 CE)[7] and some concepts from it can be found in the Śatapatha-Brāhmaṇa, that is dated to the sixth century BCE,[6]

It enumerates six types of dislocations, twelve varieties of fractures, and classification of the bones and their reaction to the injuries, and gives a classification of eye diseases including cataract surgery.

Sushruta says that in his works, he has presented the teaching of his guru, Divodāsa[16] a physician who taught in a school in Kashi (Varanasi, India) in parallel to another medical school in Taxila (on Jhelum river, ancient India),[17][18] sometime between 1200 BC and 600 BC.[19][20] The text uses terminology of Samkhya and other schools of Hindu philosophy.[32][33][34]

The text was translated to Arabic as Kitab Shah Shun al-Hindi’ in Arabic, also known as Kitab i-Susurud, in Baghdad during the early 8th century at the instructions of a member of the Barmakid family of Baghdad.[138][10] Yahya ibn Barmak facilitated a major effort at collecting and translating Sanskrit texts such as Vagbhata’s Astangahrdaya Samhita, Ravigupta’s Siddhasara and Sushruta Samhita.[139] The Arabic translation reached Europe by the end of the medieval period. In Italy, the Branca family[11] of Sicily and Gaspare Tagliacozzi (Bologna) became familiar with the techniques of Sushruta.[10]

The text was known to the Khmer king Yaśovarman I (fl. 889-900) of Cambodia. Suśruta was also known as a medical authority in Tibetan literature.[138]

A cataract surgery was found by Sushruta and was subsequently introduced to other countries. Sushruta Samhita mentions the operation in which a curved needle was used to push the opaque phlegmatic matter (kapha in Sanskrit) in the eye out of the way of vision.

“vv. 57-61ab: In moderate season, after unction and sudation, the patient should be positioned and held firmly while gazing at his nose steadily. Now the wise surgeon leaving two parts of white circle from the black one towards the outer canthus should open his eyes properly free from vascular network and then with a barley-tipped rod-like instrument held firmly in hand with middle, index and thumb fingers should puncture the natural hole-like point with effort and confidence not below, above or in sides. The left eye should be punctured with right hand and vice-versa. When punctured properly a drop of fluid comes out and alsoe there is some typical sound.”

The cataract operation method described by Sushruta continued to be used throughout the Middle Ages and is still used in some parts of Africa and in Yemen.[20] For the most part, it has now been replaced by extracapsular cataract surgery. The first references to cataract and its treatment in Europe are found in 29 AD in De Medicinae, the work of the Latin encyclopedist Aulus Cornelius Celsus, who used Sushruta’s method and called it Couching.

Sushruta Samhita manuscript

The Sushruta Samhita states, per Hoernle translation, that “the professors of Ayurveda speak of three hundred and sixty bones, but books on Salya-Shastra(surgical science) know of only three hundred”.[125] The text then lists the total of 300 as follows: 120 in the extremities (e.g. hands, legs), 117 in pelvic area, sides, back, abdomen and breast, and 63 in neck and upwards.[125] The text then explains how these subtotals were empirically verified.[126] The discussion shows that the Indian tradition nurtured diversity of thought, with Sushruta school reaching its own conclusions and differing from the Atreya-Caraka tradition.[126]

Anatomy and empirical studies

The different parts or members of the body as mentioned before including the skin, cannot be correctly described by one who is not well versed in anatomy. Hence, any one desirous of acquiring a thorough knowledge of anatomy should prepare a dead body and carefully, observe, by dissecting it, and examine its different parts.

The Sushruta Samhita is best known for its approach and discussions of surgery.[44] It was one of the first in human history to suggest that a student of surgery should learn about human body and its organs by dissecting a dead body.[44] A student should practice, states the text, on objects resembling the diseased or body part.[130] Incision studies, for example, are recommended on Pushpaphala(squash, Cucurbita maxima), Alavu (bottle gourd, Lagenaria vulgaris), Trapusha (cucumber, Cucumis pubescens), leather bags filled with fluids and bladders of dead animals.[130]

Reconstructive surgery techniques were being carried out in India by 800 BC.[8]Sushruta made important contributions to the field of plastic and cataract surgery.[9] The medical works of both Sushruta and Charak, are originally in Sanskrit language.

Indian method of nose reconstruction, illustrated in the Gentleman’s Magazine, 1794

Sushruta, states Tipton, asserts that a physician should invest effort to prevent diseases as much as curative remedial procedures.[124] An important means for prevention, states Sushruta, is physical exercise and hygienic practices.[124] The text adds that excessive strenuous exercise can be injurious and make one more susceptible to diseases, cautioning against such excess.[12] Regular moderate exercise, suggests Sushruta, improves resistance to disease and physical decay.[124] Shushruta has written Shlokas on prevention of diseases.

A number of Sushruta’s contributions have been discussed in modern literature. Some of these include Hritshoola (heart pain), circulation of vital body fluids (such as blood (rakta dhatu) and lymph (rasa dhatu), Madhumeha, obesity, and hypertension.[46] Kearns & Nash (2008) state that the first mention of leprosy is described in Sushruta Samhita.[135][136] The text discusses kidney stones and its surgical removal.[137]

With so much in his book (Sushruta Samhita), no wonder Maharishi Sushruta has been called Father of Surgery and it is no surprise that a prestigious and learned college like The Royal Australian College of Surgeons has given Sushruta such a place of honor in its temple of learning.

Sydney Sanskrit School and Hindu Council of Australia arranged a two days workshop for Sanskrit lovers by Dr Jyoti Raj ji Assistant Professor Delhi University and DD Sanskrit news reader, editor and reporter. First day class was conducted at Sydney Sanskrit School in Liverpool with over 135 children, parents and other Sanskrit Premis. It was great to see talented Sanskrit children various performances and interactive splendid session by Dr Jyoti ji Arya.

Second day was again a very inspiring and interactive session at Swamynarayan Mandir Rosehill that was well attended. Thanks to Dr Jyoti ji Mahabhaga, Dr Meenakshi ji Mahabhaga, Sydney Sanskrit School, Swamynarayan Mandir and everyone who were able to join and contributed for this noble event.

1. Puja (worship) can only be performed by a Brahmin priest only? Yes/No

Yes

No

Pujas (meritorious actions) refers to all forms of Hindu worship: prayers, prayer rituals, and offerings. They can be simple acts by worshipers at a temple or elaborate rituals performed with the help of Brahmin priests to mark a special life cycle event. Puja usually involve chanting, bowing and leaving offerings before images.

Pujas are usually directed to a specific deity. They often are made in conjunction with a request for protection and help or an expression of thanks. Their ultimate objective is to become one with the deity to which the prayer is directed.

2. In a Yajna, oblations are offered into the fire? Yes/No

Yes

No

There were usually one, or three, fires lit in the center of the offering ground. Oblations are offered into the fire. Among the ingredients offered as oblations in the yajna are ghee, milk, grains, cakes and soma.[18]

3. Yajna (fire-oblation) can only be performed during a marriage ceremony? Yes/No

No

Yes

Yajna (IAST: yajña) literally means “sacrifice, devotion, worship, offering”, and refers to a ritual done in front of a sacred fire, often with mantras.[1] Yajna has been a Vedic tradition, described in a layer of Vedic literature called Brahmanas, as well as Yajurveda.[2] Vedic rituals of fire-oblation (yajna) and chanting of Vedic hymns are observed on special occasions, such as a Hindu wedding.[259] Other major life-stage events, such as rituals after death, include the yajña and chanting of Vedic mantras.[web 5]

4. There are only 4 rites of passage and every Hindu must follow them? Yes/No

No

Yes

The rites of passage are not mandatory, and vary in details by gender, community and regionally.[264]Gautama Dharmasutras composed in about the middle of 1st millennium BCE lists 48 sanskaras,[265] while Gryhasutra and other texts composed centuries later list between 12 and 16 sanskaras.[262][266] The list of sanskaras in Hinduism include both external rituals such as those marking a baby’s birth and a baby’s name giving ceremony, as well as inner rites of resolutions and ethics such as compassion towards all living beings and positive attitude.[265]

5. Hindus in ancient time used to carry Ganga water with them for drinking when travelling overseas? Yes/No

No

Yes

Many people collect water from the Ganges in bottles. Some devoted Hindu take Ganges water to drink when they travel abroad.

Two silver urns were constructed under the direction of maharaja of Jaipur, Madho Singh II’s for his visit to London in 1902 to attend the coronation of Edward VII. Madho Singh II was poised and devout Hindu and required Ganges water for religious ceremonies and for driniking. The silver vessels were filled with water from the River Ganges and are referred to as Gangajalis (Ganges water vessels) and they caarried 8,000 L of water sufficient for Madho Singh II’s short visit to England. [Reference]

7. Food offered to God in a puja worship is only meant for God and cant be consumed by devotees? Yes/No

No

Yes

A puja includes an offering to the lord. It begins with a mantra to the deity and ends with the worshiper smearing red vermillion paste or red powder (kumkum ) on the middle of the forehead of the deity being worshiped. A small portion of the offering is usually is taken back, regarded as blessed and auspicious, it is called Prasad. When offered, one has to accept Prasad with devotion and must deal with it respectfully.

Acceptance of Prasad is followed by blessings, sometimes a mark on the forehead, by a priest. Most people give the priest a small amount of money after receiving the blessing.

8. Those following the path of Gnan (knowledge) do not have to do any Yajna? Yes/No

No

Yes

Yajna rituals-related texts have been called the Karma-kanda (ritual works) portion of the Vedic literature, in contrast to Jnana-kanda (knowledge) portion contained in the Vedic Upanishads. The proper completion of Yajna-like rituals was the focus of Mimansa school of Hindu philosophy.[3]

9. A Hindu must do all the rituals inside a temple only? Yes/No

Yes

No

The nature and place of rituals is an individual’s choice. Some devout Hindus perform daily rituals such as worshiping at dawn after bathing (usually at a family shrine, and typically includes lighting a lamp and offering foodstuffs before the images of deities), recitation from religious scripts, singing devotional hymns, yoga, meditation, chanting mantras and others.[258]

Hindu rituals consist of many different forms. Some of them are :

worship (puja)

puja finale (aarti)

two way viewing (darshan)

veneration of deity (sringaar)

singing of hymns (bhajan)

fire oblation (yajna)

chanting (mantra)

yoga (kriya)

meditation (dhayana)

pilgrimage (yatra)

dip in holy rivers

festivals

rites of passage

10. Every Hindu must perform Rituals? Yes/No

Yes

No

Most Hindus observe religious rituals at home.[257] The rituals vary greatly among regions, villages, and individuals. They are not mandatory in Hinduism.

11. Each festival has some story and rituals associated with it? Yes/No

No

Yes

The festivals typically celebrate events from Hinduism, connoting spiritual themes and celebrating aspects of human relationships such as the Sister-Brother bond over the Raksha Bandhan (or Bhai Dooj) festival.[294][297] The same festival sometimes marks different stories depending on the Hindu denomination, and the celebrations incorporate regional themes, traditional agriculture, local arts, family get togethers, Puja rituals and feasts.[293][298]

12. Japa requires you repeat a mantra over and over?

No

Yes

Bhakti is practiced in a number of ways, ranging from reciting mantras, japas(incantations), to individual private prayers within one’s home shrine,[275] or in a temple or near a river bank, sometimes in the presence of an idol or image of a deity.[276][277]Bhakti is expressed in a domestic shrine which typically is a dedicated part of the home and includes the images of deities or the gurus the Hindu chooses.[278]

13. Puja should have either mantra or bhajans sung in the praise of the Lord? Yes/No

The first four are optional. The last one is necessary. The mantra is viewed as essential to complete the ritual. Lighting incense sticks and ringing brass bells are a part of the puja ritual.

14. A Hindu pilgrimage can only be done by visiting a holy place? Yes/No

No

Yes

Pilgrimages, are an important part of Hinduism.[299] A Pilgrimage involves visiting a holy site called Tirtha, Kshetra, Gopitha or Mahalaya.[300][301] The process or journey associated with Tirtha is called Tirtha-yatra.[302] According to the Hindu text Skanda Purana, Tirtha are of three kinds: Jangam Tirtha is to a place movable of a sadhu, a rishi, a guru; Sthawar Tirtha is to a place immovable, like Benaras, Hardwar, Mount Kailash, holy rivers; while Manas Tirtha is to a place of mind of truth, charity, patience, compassion, soft speech, soul.[303][304]A pilgrimage sites can even be a mountain or forests or seashore or rivers or ponds, as well as virtues, actions, studies or state of mind.[305][306]

15. Aarati can be offered to multiple Gods at the same time? Yes/No

No

Yes

Hindu worship may include Puja, Aarati,[281] musical Kirtan or singing Bhajan, where devotional verses and hymns are read or poems are sung by a group of devotees.[282][283] While the choice of the deity is at the discretion of the Hindu, the most observed traditions of Hindu devotionalism include Vaishnavism (Vishnu), Shaivism (Shiva) and Shaktism(Shakti).[284] A Hindu may worship multiple deities, all as henotheistic manifestations of the same ultimate reality, cosmic spirit and absolute spiritual concept called Brahman in Hinduism.[285][286][note 19]

16. Kumbhmela held at the confluence of Ganga and Yamuna rivers is attended by a hand full of people? Yes/No

17. A Hindu Aarati always has song accompanying the waving of a flame or a light?

Yes

No

Hinduism has a long tradition of aarati songs, simply referred to as ‘Aarati’, sung as an accompaniment to the ritual of aarati. It primarily eulogizes to the deity the ritual is being offered to, and several sects have their own version of the common aarati songs that are often sung on chorus at various temples, during evening and morning aaratis. Sometimes they also contain snippets of information on the life of the gods.

The most commonly sung aarati is that which is dedicated to all deities is Om Jai Jagdish Hare, known as “The Universal Aarati” and is another common aarati song. Its variation are used for other deities as well such as Om Jai Shiv omkara, Om Jai Lakshmi mata, Om Jai Ambe gauri, Om Jai Adya Shakti, Om Jai Saraswati Mata, Om Jai Gange Mata, Om Jai Tulsi Mata and Om Jai Surya Bhagvaan. In Ganesha worship, the aarati Sukhakarta Dukhaharta is popular.

In Swaminarayan Mandirs, Jay Sadguru Swami is the aarati that is sung. In most temples in India, aarati is performed at least twice a day, after the ceremonial puja, which is the time when the largest number of devotees congregates.

Community Aarati is performed in the mandir; however, devotees also perform it in their homes.

18. Which of the following are samskars (rites of passage)?

buying first home

travelling overseas

parting of pregnant woman’s hair, baby shower

graduation ceremony

baby’s first haircut, tonsure

entry into a school

The major traditional rites of passage in Hinduism include[264]Garbhadhana (pregnancy), Pumsavana (rite before the fetus begins moving and kicking in womb), Simantonnayana (parting of pregnant woman’s hair, baby shower), Jatakarman (rite celebrating the new born baby), Namakarana (naming the child), Nishkramana (baby’s first outing from home into the world), Annaprashana (baby’s first feeding of solid food), Chudakarana (baby’s first haircut, tonsure), Karnavedha (ear piercing), Vidyarambha (baby’s start with knowledge), Upanayana (entry into a school rite),[267][268]Keshanta and Ritusuddhi (first shave for boys, menarche for girls), Samavartana (graduation ceremony), Vivaha (wedding), Vratas (fasting, spiritual studies) and Antyeshti (cremation for an adult, burial for a child).[269] In contemporary times, there is regional variation among Hindus as to which of these sanskaras are observed; in some cases, additional regional rites of passage such as Śrāddha (ritual of feeding people after cremation) are practiced.[264][web 6]

20. In most Hindu temples, deity is woken up in the morning and set to sleep in the evening? Yes/No

No

Yes

In large temples where there are a large number of attendants, the image is woken up in the morning and washed, fed and prepared with flowers and incense before it is placed on its throne in the shrine room for Darshan by devotees.

21. A Hindu Aarati must have a lamp or a flame? Yes/No

No

Yes

Aaraati

Aarti is finale of a Puja ritual and involves a flame or a light. It is usually performed at the end of a puja (in southern India) or bhajan session (in northern India). It is performed during almost all Hindu ceremonies and occasions. An ‘Aarati plate’ or ‘Aarati lamp’ is shown to the deity and is accompanied by the congregation singing songs in praise of that deva. At the end of the aarati, the priest circulates the plate or lamp to all those present. They cup their down-turned hands over the flame and then raise their palms to their forehead – the purificatory blessing, passed from the deva’s image to the flame, has now been passed to the devotee.

The aarati plate is generally made of metal, usually silver, bronze or copper. On it must repose a lamp made of kneaded flour, mud or metal, filled with oil or ghee. One or more cotton wicks (always an odd number) are put into the oil and then lighted, or camphor is burnt instead. The plate may also contain flowers, incense and akshata (rice).[7] In some temples, a plate is not used and the priest holds the ghee lamp in his hand when offering it to the Deities.

The purpose of performing aarati is the waving of lighted wicks before the deities in a spirit of humility and gratitude, wherein faithful followers become immersed in God’s divine form. It symbolises the five elements:

Bhakti marga is considered in Hinduism as one of many possible paths of spirituality and alternate means to moksha.[272] The other paths, left to the choice of a Hindu, are Jnana marga (path of knowledge), Karma marga(path of works), Rāja marga (path of contemplation and meditation).[273][274]

23. Darshan of a Hindu God is an act of devotee seeing the Lord as well as Lord seeing the devotee? Yes/No

Yes

No

Darsan is an important aspect of visiting a temple. It is a two-way flow of vision. While the devotee sees his god, so too the god sees the devotee, and the two make contact through their eyes.